Ayub 11:6

11:6 and reveal to you the secrets of wisdom –

for true wisdom has two sides ¹  –

so that you would know ² 

that God has forgiven some of your sins. ³ 

Ayub 28:12

No Price Can Buy Wisdom

28:12 “But wisdom – where can it be found?

Where is the place of understanding?

Ayub 28:20

God Alone Has Wisdom

28:20 “But wisdom – where does it come from? ⁴ 

Where is the place of understanding?

Ayub 28:23

28:23 God understands the way to it,

and he alone knows its place.

Ayub 38:36

38:36 Who has put wisdom in the heart, ⁵ 

or has imparted understanding to the mind?

[11:6]  ¹ tn The text seems to be saying “that it [wisdom] is double in understanding.” The point is that it is different than Job conceived it – it far exceeded all perception. But some commentators have thought this still too difficult, and so have replaced the word כִפְלַיִם (khiflayim, “two sides”) with כִפְלָאִים (khifla’im, “like wonders,” or, more simply, “wonders” without the preposition). But it is still a little strange to talk about God’s wisdom being like wonders. Others have had more radical changes in the text; J. J. Slotki has “for sound wisdom is his. And know that double [punishment] shall God exact of you” (“Job 11:6,” VT 35 [1985]: 229-30).

[11:6]  ² tn The verb is the imperative with a ו (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 §110.i).

[11:6]  ³ tn Heb “God causes to be forgotten for you part of your iniquity.” The meaning is that God was exacting less punishment from Job than Job deserved, for Job could not remember all his sins. This statement is fitting for Zophar, who is the cruelest of Job’s friends (see H. H. Rowley, Job [NCBC], 88). Others in an attempt to improve the text make too many unwarranted changes. Some would read יִשְׁאָלְךָ (yish’alkha, “he asks of you”) instead of יַשֶּׂה לְךָ (yasseh lÿka, “he causes to be forgotten for you”). This would mean that God demands an account of Job’s sin. But, as D. J. A. Clines says, this change is weak and needless (Job [WBC], 254-55).

[28:20]  ⁴ tn The refrain is repeated, except now the verb is תָּבוֹא (tavo’, “come”).

[38:36]  ⁵ tn This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature – clouds and the like. The RSV accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested.